What is one to do with the Sechach and Daled Minim after Sukkos?

The Sukkah:[1]

After Sukkos one is not required to bury the wood used for Sechach and it may be used and benefited from for any purpose that one desires.[2] Nevertheless, it is proper to beware not to use it for a belittling matter, as this is disrespectful to the Mitzvah that was performed with it. [Some have the custom to burn the Sechach used for the Sukkah in order to prevent it from being used for any other matter.[3] This is a mere stringency.[4] Others throw the Sechach into a river.[5] Others save the Sechach to use for next year.[6] Regarding throwing the Sechach in the garbage-See Q&A!]

Not to step on the Sechach:[7] It goes without saying that one may not trample on the Sechach in order not to do a belittling act with it. [Thus, one is to protest against those who discard the Sechach in an area that people walk and trample on it.[8]]

The Daled Minim:

Saving the Daled Minim:[16] On Motzei Yom Tov one is to take the Lulav together with the other species and place it in a special area for safekeeping. One is to place it within view as through seeing it and remembering the Mitzvah one will merit to be saved from any suffering or stress. One may not take the Daled Minim and throw them in the garbage being that they hint to a very holy and sublime matter. [Many are accustomed to save the Daled Minim until Pesach in which they are then burned together with the Chameitz.[17]]

Hadassim for Havdala:[18] Preferably, for the blessing of Besamim by Havdala, one is to use a spice which its blessing is Borei Minei Besamim.[19] Such spices include Mor [clove and cinnamon[20]]. One may add to this spice other spices of a different blessing and say on the entire bundle the blessing of Minei Besamim.[21] It is proper to add to this spice the Hadassim used during Sukkos[22] in order to add another mitzvah to its use.[23] [This however is not the widespread custom.[24]]

Aravos to bake the Matzos:[25] Some have the custom to use the Aravos of the Lulav as fuel in the opening of the oven, for baking the Matzos.

Esrog jelly:[26] Some are accustomed to make Esrog jelly from the Esrog of the Daled Minim. The jelly is consumed on the night of the 15th of Shevat which is the Rosh Hashanah for trees. The consumption of this Esrog jelly is a Segula for women to have an easy birth. [Some[27] are accustomed to also save the Esrog jelly to be eaten on Shavuos.]

The Aravos for Hoshanos:

Some Poskim[28] rule that it is forbidden to benefit from the Aravos after it is used for the Mitzvah [for that entire day] unless one made a stipulation beforehand. It is, however, permitted to discard the Hoshanos of the Lulav[29] [to the garbage] although some Poskim[30] rule that the Hoshanos may not be stepped on. Some have the custom to save the Aravos which were hit on Hoshanah Raba and use them as fuel to burn the Chameitz on Erev Pesach.[31] Others are accustomed to save them for use of fuel to bake the Matzos.[32] [Others are accustomed to throw the Aravos on top of the Aron.[33] Others negate this custom.[34] The Rebbe was not accustomed to throw the Aravos on top of the Aron.[35] Others are particular to save the Aravos as a good omen and Segula as explained next.[36] Based on this it is proper not to burn all the Aravos on Erev Pesach in order so some are saved for the Segula.[37]]

Segulos: The Aravos are a Segula for safety during travel[38], for being saved in a time of danger[39], for being saved from fear[40] and frightening dreams[41]. Some[42] write that cooking the Aravos and drinking the water is a Segula for having children.

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[1] Admur 638:19; Taz 21:2; See Admur 21:2 regarding Tzitzis

[2] The reason: As Sechach after Sukkos has the status of Tashmishei Mitzvah and not Tashmishei Kedusha. [Piskeiy Teshuvos 638:9 footnote 37]

[3] Seder Hayom Motzei Sukkos p. 96; Bikurei Yaakov 638:19; Aruch Hashulchan 638:12; Ben Ish Chaiy Vezos Habracha writes the custom is to save the Sechach for fueling the fire used for Hagalas Keilim on Erev Pesach; Piskeiy Teshuvos 638:9

The Rebbe’s custom: The custom of Beis Harav is to burn the Sechach in close proximittty to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]

[4] Seder Hayom Motzei Sukkos ibid

[5] Likkutei Maharich Seder Shemini Atzeres

[6] See Q&A!

[7] Admur ibid; M”A 638:9; M”B 638:24

[8] M”B ibid

[9] Seder Hayom Motzei Sukkos p. 96

[10] Nitei Gavriel 103:5 and so is implied from Seder Hayom ibid

[11] Seder Hayom Motzei Sukkos p. 96

[12] See Admur ibid that it does not require Geniza. However see M”B 21:6 that one may not throw it in the garbage. See next footnote

[13] See Admur ibid that it is not to be belittled. See M”B ibid that one may not throw it in the garbage. Thus one is to place them in a separate bag out of respect for the Mitzvah and not have them lay together with all the other garbage. See Darkei Chaim Veshalom 793 that the Aravos may not be thrown in the garbage in a way of belittlement.

[14] M”B ibid

[15] M”B 21:6 in name of Peri Megadim

[16] Seder Hayom Motzei Sukkos p. 96; Chida in Kikar Laeden “It is implied from the Yerushalmi that they would save the Lulav, and so is done by elder Rabbanim that they save the Daled Minim as a Segula”; Yifei Lalev 2 664:15 “One is to place it by the entrance of his home as a safety guard”;

[17] See Piskeiy Teshuvos 664 footnote 27; Using the Daled Minim to burn the Chameitz is mentioned in Admur 445:12 only regarding the Aravos of Hoshanos and not regarding the Daled Minim. However, he does mention using the Aravos of the Lulav for fuling the Matzah baking, as brought next.

Chabad custom: The custom of the Rabbeim was to burn the Lulav sometime after Sukkos, and not wait until Erev Pesach. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah] It is said, however, that this was not the Rebbe’s custom and he would indeed save the Daled Minim for burning on Erev Pesach. [Hiskashrus ibid]

[18] 297:3

[19] Admur ibid; M”A 297 [Hakdama]; M”B 297:1

The Reason: As today the custom is to always say Minei Besamim on all spices by Havdala. Hence in order to say this blessing on its proper spice, it is best to initially use a spice which receives this blessing. [Admur ibid; M”A ibid]

Using three bundles of Besamim: Based on Kabala one is to take three bundles of Besamim for the blessing. [Kaf Hachaim 297:2]

[20] Seder 11:3 [that these spices are Minei Besamamim]; M”B 197:1 [“either use the Mor or the clove for Besamim”]; So is the custom of the world to use these spies for Besamim seemingly due to this reason that its blessing is Minei.

Background:

There is a dispute as whether the blessing for clove and cinnamon is Asher Nasan Reich Tov Bapeiros, or Borei Atzei Besamim. We therefore say Borei Minei Besamim on these spices to fulfill the obligation according to all. [Seder ibid] Vetzaruch Iyun why this option was omitted from Admur ibid and only Mor was mentioned [unlike the M”B ibid who mentions both options]. Perhaps one can say that since in truth there is a dispute as to the correct blessing of the cinnamon and clove and it is only due to lack of choice that we say Minei Besamim over it, therefore there is no advantage of using this spice for the Minei Besamim over any other spice, as even by these spices the Minei Besamim is not the correct blessing and there is thus no Halachic advantage. On the other hand however perhaps since the final ruling is that we say Minei Besamim on these spices therefore it is better to use them for Havdala rather than use other spices which receive a different blessing as by the other spices one is actively uprooting the blessing that he is normally required to recite over it, while by the cloves he is saying the correct blessing as brought in practical Halacha. Vetzaruch Iyun. In any event this would certainly explain the ruling of the M”B ibid as well as the widespread practice of using specifically cloves or cinnamon for Besamim, as they are the only alternative to Mor that actually receive the blessing of Minei at all times.

[21] 297:3

[22] See Kaf Hachaim 297:2 and 28 [based on Eitz Chaim] that one should use the Hadassim used on Friday night based on Kabala.

[23] 297:6

Background:

Some opinions rule it is a Mitzvah to say a blessing on Motzei Shabbos over the Hadassim used for the Mitzvah [of Lulav], as since one used it for one Mitzvah it is to be used for another Mitzvah. Now although the Hadas by now is dry and hence does not smell very much, nevertheless it still retains some smell. Others however rule it is better to use other spices which contain strong smell, rather than to use a Hadas which its smell is fading. Practically the custom in these countries is like the latter opinion. Nevertheless it is proper to also place the Hadassim near the other spices of which one says on them Minei Besamim or Atzei Besamim and hence is to smell both of them, fulfilling his duties according to both opinions. [ibid] Seemingly based on this wording Admur does not hold that these Hadassim lose their Atzei Besamim status, as rules M”A 297:3, Vetzaruch Iyun.

Ruling of Kabala: Based on Kabala there is mystical meaning behind using a Hadas for Besamim on Motzei Shabbos. [Brought in Beis Yosef 297]

How to hold the Hadassim: The Hadassim are to be held the way that they grew from bottom to top. [M”A 297]

[24] See Peri Megadim 297 A”A 3 which says not to place the Hadas with the other spices as one is to initially say a designated blessing on each spice.

The Chabad custom: In one case, an individual received a directive from the Rebbe to use the Hadassim that he received from the Rebbe, for Besamim. [Likkutei Sichos 19:569; See Otzer Minhagie Chabad 233 that this instruction was given several times]

^[25] 445:12; Mahrail Erev Pesach p. 48; Mahariy Viyal 191 and 193; Chok Yaakov 445:3

[26] Alef Hamagen 660:7; Yifei Laleiv 2 664:15; Likkutei Maharich; See Kesubos 61a; Midrash Raba Vayikra 37b

The Chabad custom: Some individuals received a directive from the Rebbe to use the Esrog to make jelly. [See Otzer Minhagie Chabad 233 that this instruction was given several times]

[27] Mishmeres Shalom 44

[28] Michaber 664:9 in name of Yeish Mi Sheomer; Hagahos Maimanis in name of Yireim

The reason: As it has been designated for the Mitzvah for that entire day. [Michaber ibid]

[29] Michaber 664:8

[30] Michaber 664:8 in name of Yeish Mi Sheomer; Hagahos Ashri in name of Or Zarua

[31] Admur 445:12; Or Zarua p. 84; Rokeaich 19; Maharil Erev Pesach p. 48; Mahrashal; 87; Chok Yaakov 445:3

The reason: The reason for this is because anything used to do one mitzvah it is proper to do with it another Mitzvah. [Admur ibid; 21:1]

[32] Rama 664:9 that so is custom in order to add a Mitzvah; Maharil; Rav Yaakov Viyaal

[33] Maharsham 4:53; Malbushei Yom Tov [on Levush] 664:1; Bikurei Yaakov 664:16; See Piskeiy Teshuvos 664 footnote 24

[34] Darkei Chaim Veshalom 793 as the Aravos end up being discarded in a belittling manner after the Holiday when they are cleaned from the Aron.

[35] Otzer Minhagei Chabad p. 340 “At times he placed them in his Siddur, at times he placed them on the chair, and at times he simply left them on the floor.”

The Rebbe’s custom: The custom of Beis Harav is to burn the Hoshanos in close proximittty to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]

[36] Tanya [Kadmon] 86 “It is an old custom that each person takes the Aravos used for Hoshanos to his house and places it near his bed out of dearness for the Mitzvah.”; Menoras Hamaor 3:4 “The Aravos of Hoshanos have a special Segula for safety during travel”

[37] See Alef Lamagen 660:7; Piskeiy Teshuvos 664 footnote 27

[38] Menoras Hamaor ibid

[39] Lekutei Tzevi in name of Over Oreiach that in a time of danger one is to remember the area that the Aaravos are kept and remember “Hoshia Na”.

[40] Kaf Hachaim 664:60 in name of Sefer Hamidos [Rav Nachman of Breslov]

[41] Yifei Laleiv 2 664:15

[42] Likkutei Maharich